SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
kshEthrakshEthragyayOr Evam antharam gyAnachakshusha |
bhUthaprakruthimOksham cha yE vidhur yAnthi thE param ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
Evam – as explained in this chapter
kshEthra kshEthragyayO: antharam – the difference between kshEthra (body) and kshEthragya (soul)
bhUtha prakruthi mOksham cha – the qualities such as amAnithvam etc which are means to free oneself from the primordial matter which is in the form of various creatures
gyAna chakshushA – the vision of knowledge (which discriminates between body and soul)
yE vithu: – those who know
thE – they
param yAnthi – attain the superior AthmA (which is free from worldly bondage)
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
Those who know the difference between kshEthra (body) and kshEthragya (soul) and the qualities such as amAnithvam etc which are means to free oneself from the primordial matter which is in the form of various creatures through the vision of knowledge (which discriminates between body and soul) as explained in this chapter, they attain the transcendental AthmA (which is free from worldly bondage).
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘They attain to the Transcendent, who by the wisdom-eye ken the difference between Kshetra and Kshetrajña, also (do they attain) deliverance from matter manifest.’
Difference=(antaram)=the distinctive characteristics of Kshetra (matter) and Kshetrajña (soul).
Wisdom-eye=(jñana-chakshush)=the eye of discrimination,
Bhūta-prakṛiti-moksha=matter as manifested in its differentiated aspects of diverse existences. This is bhūta-prakṛiti, (as distinguished from primordial or root-matter).
Moksha=deliverance=that which effects deliverance, viz; the means of such deliverance as stated in ‘Reverence’ (etc., Gi: XIII-7–ff).
Hence, those who comprehend (1) the distinction subsisting between matter (kshetra) and soul (kshetrajña) and (2) the means of effecting escape from the trammels of manifested corporeal existence —those means being the practice of such virtues as amānitvam (reverence) etc., already enumerated, (XIII-7 ff) —reach the param=the Transcendent, viz., the enfranchised ātma, or find ātma in its essential state of unhampered or infinitely expanded consciousness1 (intelligence).
OM TAT SAT
Thus closes the Thirteenth Discourse,
The Book of Matter-Spirit-Distinction
With Śri Rāmānuja’s Commentary thereon,
In the colloquy between Śri Kṛishṇa and Arjuna,
In the Science of Yoga,
In the Theosophy (Divine knowledge) of the Upanishads,
Or the Chants of Śrī Bhagavān,
The Bhagavad Gītā.
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- ‘This is the process of unravelling and unfolding’ recognized by Bruns and others down to Tyndall. Cp: Śaunaka’s: ‘Yathodapāna-karaṇāt etc.’= ‘All that’s done’s this: What already is, is made manifest, etc.’ P.104. Foot: note: Tatva-traya by Yogi S. Pārthasārathi Aiyangar. ↩